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Thera 2.29: Bharadvaja
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(149):Bharadvaja ''' '''Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter II. Two Verses =149. Bhāradvāja= Reborn in this Buddha-age at rājagaha in a brahmin's family, he came to be designated by his clan-name of Bhāradvāja.1 Living the domestic life, a son was born to him, and he named him Kaṇhadinna. When the boy was of proper age, his father said, 'Come, dear boy, and study under such and such a teacher,' and sent him to Takkasilā.2 On his way there he made friends with a great Thera, a disciple of the Lord(Buddha), heard him teach the Path(Dhamma), took monk’s orders, and after due training won arahantship(enlightenment). Now his father Bhāradvāja heard the Exalted One(Buddha) teach the Path(Dhamma) at the Bamboo Grove Vihāra(monastery), and he, too, left the world(for monkhood) and realized arahantship(enlightenment). But Kaṇhadinna came to salute the Lord(Buddha) at Rājagaha, and with joy he saw his father seated near the latter. And he asked himself: 'My father, too, has gone forth(into monkhood). Has he, I 137 wonder, attained the end of the religious life?' Then he discerned that his father was an arahant(enlightened), and wishing to make him utter a lion-roar, asked him: 'Have you succeeded in attaining the end of that for which we leave the world(for monkhood)?' Then Bhāradvāja showed his attainment in these verses: ---- 177 Nadanti evaɱ sappaññā sīhāva girigabbhare,|| Vīrā vijitasaŋgāmā chetvā māraɱ savāhiniɱ, || || 178 Satthā ca pariciṇṇo me dhammo saŋgho ca pūjito,|| Ahaɱ ca vitto sumano puttaɱ disvā anāsavanti.|| || ---- 177 it is thus the enlightened lift their triumph-song, Like lions roaring in the hill-ravine,3 Heroes who in the holy war have won, And conquered evil, Mara(deathlord/devil) and his host. 178 The servant of the blessed Lord(Buddha) I, A devotee of the Path(Dhamma) and The monk's order; And glad and gratified my heart to see My son cleaned of the poisons, sane, immune. ---- 1 A numerous gens, but not known of high rank (Vinaya Texts, iv. 6). At least twenty individuals of this surname are met with in the Piṭakas. 2 The Taxila of Greek chroniclers, a famous ancient seat of learning in Kashmir. See the numerous references in the Jātaka. 3 Cf. the introductory verses. ---- =2.3-9 149 Commentary on the stanza of Bhāradvājatthera= The stanza starting with nadanti evaṃ sappaññā constitutes that of the venerable Thera Bhāradvāja. What is the origin? This one also, having done devoted deeds of service toward former Buddhas, accumulating meritorious deeds in this and that existence, was reborn in a family home thirty one aeons (kappa) ago; on having attained the age of intelligence, he happened to have caught sight of a silent buddha named Sumana, who was wandering about for alms-food, one day, became pious-minded and offered him a fully ripe Vallikāra fruit. On account of that act of merit, he wandered about his rounds of repeated rebirths among divine and human beings, and was reborn in a brahmin family at Rājagaha when this Buddha arose; he was known but as Bhāradvāja by the name of his clan. On having come of age, he led a household life and gained a son whom he gave the name “Kaṇhadinna.” When his son attained the age of intelligence, he sent his son to Takkasilā saying thus: “My dear son! You should learn the arts and sciences (sippaṃ) in the presence of such and such a tercher and come.” On going there, he gained a good friend in a certain great Thera, a disciple of the Master on his way, listened to the teaching of truth (dhamma) in his presence, aptly gained pious faith, became a monk, finished doing his preliminary duties, kept doing the deed of developing spiritual insight (vipassanā) and attained Arahantship but before long. Hence, has it been said in the Apadāna:– “The self-awakened Buddha Sumana, was then the master of doing thereof (takkarāyaṃ vasī); having collected Vallikāra fruit, I offered it to Buddha, the Self-dependent. It was thirty one aeons (kappa) ago, that I made my offering of fruit then. I do not remember any evil existence; this is the fruitful result of my making fruit offering. My depravity had been burnt; … Buddha’s instruction had been carried out.” Then his father, Bhāradvāja, approached the Blessed One who was dwelling at Veḷuvana, listened to the truth (dhamma), became a monk, and visualised Arahantship but before long. Then his son came over to Rājagaha to pay his homage to the Master, and on having seen him seated in the presence of the Master, he became joyful-minded, kept investigating thus: “Indeed, my father also had become monk; how is it indeed, has the highest height of monk’s duty been made to be attained by him?,” and when he came to know the state of his father being free from cankers, he was desirous of making his father roar the roar of a lion and asked thus: “Good, indeed, that monkhood had been gained by those of you; however, has the height of monk’s duty been made to be attained?” Bhāradvāja spoke two stanzas illuminating his achievement to his son. 177. “Men of wisdom roar in this manner, like lions in mountain bosom. Heroes, victors in battle-fields after having conquered Māra together with his ele- phant mount (vāhana). 178. “The Master had been worshipped (pari- ciṇṇo) also by me; the truth (dhamma) and the clergy of monks had been honoured (pājito); I have been gladdened (vitto) and of good heart, having met my son free from cankers. There, nadanti means: they roar and thunder (their) fearless roar by way of specially speaking of (their) qualities according as they have become (yathābhuccaṃ). Evaṃ means: the showing of such a manner as should be said at the present monent. Sapaññā means: those who had attained abundance of all wisdom owing to having achieved the wisdom of the foremost path (magga) and by having become possessed of all kinds of wisdom. Vīra means: heroes, because of being endowed with fourfold right effort and exertion; more then that even, by the total crushina (nimmathana) of the flanks of his own depravity (saṃkilesa); savāhanaṃ Māraṃjetvā means: having conquered the Māra of depravity (kilesa), the Māra of accumulation of deeds (abhisaṅkhāra) as well as the youthful divinity (deveputta) Māra; in every respect: vijitasaṅgāmā means: victors in the battlefield, who are of wisdom, roar; thus, is the connection. Having thus shown the roar of the lion, by the conquest of what should be clearly conquered (vijetabba), he spoke the second stanza starting with “Satthā ca pariciṇṇo me” in order to show now that of the prosperity which ought to be desired with the self accomplishment (samārādhanena) of what should be accomplished. There, Satthā ca pariciṇṇo me means: the Master, the well-self-awakened Buddha had been attended upon and served by me by carrying out the advice and instruction according as was given to me; not a question of truth (dhammādhikaraṇa) had been made to wither (visosito); thus, is the significance. Dhammo saṃgho ca pūjito means: the ninefold transcendental truth (lokuttaradhamma) as well as the noble clergy (ariyasaṃgho) by the going to monkhood of good moral precepts and right view (diṭṭhi) for the appropriate attainment (anupatti) of the right path (magga) which has come out of proper practice (paṭipatti), accordingly, have been honoured and revered by me. Ahañ ca vitto sumano, puttaṃ disvā anāsavaṃ means: I, also, have been gladdened (vitto) have become satisfied (tuṭṭho) with zest disinterestedly (nirāmisāya pītiyā), more than that even, have become good hearted with my delight free from sensual pleasures (nirāmisena); thus, is the meaning. The Commentary on the stanza of the Thera Bhāradvāja is complete. ----